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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Hard Talk
Painting Without A Canvas (part 2)
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<blockquote data-quote="pk70" data-source="post: 80910" data-attributes="member: 5889"><p><strong>Sinister Ji, here is my try on some of your question like comments. Thanks for referring the article, usually I go on that site, some of the articles I found very informatory( though I am not fond of the author you referred).</strong></p><p> <span style="color: green"></span></p><p><span style="color: green">Spiritual experiences are unique and above logical explanation, that is why they are known as inexpressible completely</span></p><p>mmm ... i wouldnt have them any other way...lol... that would be scary! </p><p><strong>Try if it happens, possibly you won’t like to come out of it ever. </strong></p><p>could you give opinion and or insight, in more detail, how you think sikhism addresses reductionist thought? </p><p><strong>I am totally against enveloping good ideas in pompous and abstract statements because it becomes property of a few. Before Guru Nanak, in Hinduism, Vedas and other scriptures were not read or understood by commoners. It was a property of so called Sanskrit pundits that enabled them to exploit the general public and they built a wall of tough language and scriptures in it. Guru Nanak tears down that wall and introduces the Truth directly to the masses; it is an act of reductionism any way. There are ones ( Dr Ahulwalia, Gurtej Singh, Late S. Kapoor Singh etc) who always intend to envelop Guru Ji’s philosophy in more abstract way and in a pompous language trying to glue it to previous esoteric views. Ego of being knowledgeable forces them to stay in that category. Only late Principal Teja Singh remained committed to convey Guru message as it was meant to be, there are many more though. Many of Sikh Scholars have allergy to write in simple language to do service, as per my observation for they are under inferiority complex. Gurbani since is in Poetic form, its complexities are obvious and more over inevitable but it doesn’t take a rocket scientist to understand it in its totality. So reductionism is a part of Gurbani in a way. </strong></p><p><strong></strong> </p><p></p><p>because all evidence, when you read scripture is contrary to this. </p><p>gurbani itself is a script that can never be understood fully in its respective parts.</p><p> </p><p> <strong>Gurbani has a way of expressing same ideas in very simple way too since it was addressed to different kind of people having different caliber, otherwise it stand alone in conveying message in very simple way contrary to then prevailed religious scriptures. Please try Anand Sahib, Ram Kli Mehla 3,GGSJI 917</strong></p><p> </p><p>I think sikh philosophy outrightly comdemns reductionism just by looking at the structure of Bani! </p><p> <strong>Prove me, we will look at it. Where does it condemn reductionism outright? No hear say, give me example.</strong></p><p> </p><p> Sikhism is a holistic-empirical practice,. Bent more on feeling and experiencing rather than metaphysical contemplating. (as are most faiths)</p><p> </p><p><strong>Holistic empirical practice? I concur. Since the spiritual experience is out put of a</strong></p><p><strong></strong>[/FONT] <strong>special way of living in harmony to His Ordinance as a result of understanding it not according to personal preferences but as whole. Being indulged in all kinds of satisfying temptations of personal preferences and then contemplate on spirituality doesn’t make any sense because that behavior gives birth to conflicts. That alone aspect proves Sikhism to be more harmonious philosophy than any one in context of World peace, above all it is simply putting responsibility on the shoulders of the seekers than getting into a trade of doing good deeds to have ticket in Heaven. What does do alone metaphysical contemplation? Compassion etc( feelings) are made a part of all other faiths too.</strong></p><p> Apathy is my status right now.</p><p> <strong>Smilingly I respect that.</strong></p></blockquote><p></p>
[QUOTE="pk70, post: 80910, member: 5889"] [B]Sinister Ji, here is my try on some of your question like comments. Thanks for referring the article, usually I go on that site, some of the articles I found very informatory( though I am not fond of the author you referred).[/B] [COLOR=green] Spiritual experiences are unique and above logical explanation, that is why they are known as inexpressible completely[/COLOR] mmm ... i wouldnt have them any other way...lol... that would be scary! [B]Try if it happens, possibly you won’t like to come out of it ever. [/B] could you give opinion and or insight, in more detail, how you think sikhism addresses reductionist thought? [B]I am totally against enveloping good ideas in pompous and abstract statements because it becomes property of a few. Before Guru Nanak, in Hinduism, Vedas and other scriptures were not read or understood by commoners. It was a property of so called Sanskrit pundits that enabled them to exploit the general public and they built a wall of tough language and scriptures in it. Guru Nanak tears down that wall and introduces the Truth directly to the masses; it is an act of reductionism any way. There are ones ( Dr Ahulwalia, Gurtej Singh, Late S. Kapoor Singh etc) who always intend to envelop Guru Ji’s philosophy in more abstract way and in a pompous language trying to glue it to previous esoteric views. Ego of being knowledgeable forces them to stay in that category. Only late Principal Teja Singh remained committed to convey Guru message as it was meant to be, there are many more though. Many of Sikh Scholars have allergy to write in simple language to do service, as per my observation for they are under inferiority complex. Gurbani since is in Poetic form, its complexities are obvious and more over inevitable but it doesn’t take a rocket scientist to understand it in its totality. So reductionism is a part of Gurbani in a way. [/B] because all evidence, when you read scripture is contrary to this. gurbani itself is a script that can never be understood fully in its respective parts. [B]Gurbani has a way of expressing same ideas in very simple way too since it was addressed to different kind of people having different caliber, otherwise it stand alone in conveying message in very simple way contrary to then prevailed religious scriptures. Please try Anand Sahib, Ram Kli Mehla 3,GGSJI 917[/B] I think sikh philosophy outrightly comdemns reductionism just by looking at the structure of Bani! [B]Prove me, we will look at it. Where does it condemn reductionism outright? No hear say, give me example.[/B] Sikhism is a holistic-empirical practice,. Bent more on feeling and experiencing rather than metaphysical contemplating. (as are most faiths) [B]Holistic empirical practice? I concur. Since the spiritual experience is out put of a [/B][/FONT] [B]special way of living in harmony to His Ordinance as a result of understanding it not according to personal preferences but as whole. Being indulged in all kinds of satisfying temptations of personal preferences and then contemplate on spirituality doesn’t make any sense because that behavior gives birth to conflicts. That alone aspect proves Sikhism to be more harmonious philosophy than any one in context of World peace, above all it is simply putting responsibility on the shoulders of the seekers than getting into a trade of doing good deeds to have ticket in Heaven. What does do alone metaphysical contemplation? Compassion etc( feelings) are made a part of all other faiths too.[/B] Apathy is my status right now. [B]Smilingly I respect that.[/B] [/QUOTE]
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Painting Without A Canvas (part 2)
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